using narrative_final
Volume 13, Number 2 ISSN 1099-839X
Using Narrative Case Studies In An Online World Religions Course
To Stimulate Deep Learning About Islam
Sherman Elliott, Ed.D
Arizona State University
Citation
Elliott, S. (2010). Using Narrative Case Studies In An Online World Religions Course
To Stimulate Deep Learning About Islam. Current Issues in Education, 13(2). Retrieved
from http://cie.asu.edu/
Abstract
The purpose of this action research was to examine how a narrative case study in an
online asynchronous world religions course affected learners’ understandings, appreciation, and respect
for the beliefs and values of others. The world religions course examined a variety of religions
including Islam. Ten participants received information about the Five Pillars of Islam; they then
analyzed a narrative case study written by the instructor that was a fictional representation centering
around the Five Pillars. Following this analysis, learners used the Five Pillars of Islam to construct their
own narrative case study. Pre and post assignment data were collected and analyzed. The data sources
included: responses to a survey; narrative answers to open-ended questions; written analyses of the
narrative case study; responses to telephone interviews; and, written original narrative case studies.
Results indicated that learners demonstrated positive changes in their beliefs and attitudes about Islam,
and experienced different ways of thinking. In particular, participants demonstrated changes when
they: (a) expressed new understandings of Islam as framed through self reflection; (b) compared Islam
to a personal prayer life; (c) reflected new appreciations of the Islamic faith; and, (d) recognized
stereotypes about Islam. The different ways of thinking that participants experienced occurred when
C urrent Issues in E ducation V ol. 13 N o. 2 2
they; (a) created mental images; (b) understood comprehensively and analytically; (c) reflected
understandings in constructing an original narrative; (d) applied content to real-life; and, (e) enjoyed
analyzing the case.
Keywords: Teaching World Religions, Islam; Deep Learning, Narrative Case Studies
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About the Author(s)
Author: Sherman Elliott
Affiliation: Arizona State University
Email: Sherman.Elliott@asu.edu
Biographical information: Sherman Elliott is the Director of the Center for Civic Education and
Leadership in the College of Teacher Education and Leadership at Arizona State University. His
research interests include the pedagogy of world religions (particularly Buddhism and Islam), teaching
religious studies objectives in social studies courses, and civic education.
C urrent Issues in E ducation V ol. 13 N o. 2 4
Introduction
As evidenced by the current situations between the United States and Iraq, the United States
and Al-Qaeda, Muslim-Hindu uprisings in India, the spread of the Taliban outside of Afghanistan, the
conflict between Palestinians and Israelis, and the assassination of former Prime Minister Benazir
Bhutto of Pakistan, the world’s population is drawn into and affected by the beliefs and values of
others. Many of these conflicts’ causes emanate from peoples’ religious experiences.
Now more than ever, it is crucial that people not only know about the various religions of the
world but understand the perspective and intrinsic views held by believers. Opening to the faith and
spirituality of others is to show affection for others, which ultimately leads to new understandings and
respect for their humanity (Ruland, 1985). As citizens of the world, people living in the 21st century
need to understand others and, in times of value-laden conflict, to truly comprehend others’ religions.
Religion has multiple meanings. According to Paul Tillich (1948), religion is defined as “that
which is of the ultimate concern” (p. 273). With this description, religion is a very broad experience
that affects all people. More specifically, Vernon Ruland (1998) of the University of San Francisco
describes religion as “the quality that permeates that life; the center from which everything derives its
meaning or without which all else would be meaningless” (p.10). Finally, Webster’s Third New
International Dictionary of the English Language, Unabridged (2002), a commonly used source for
world religions texts, defines religion as, “a personal awareness or conviction of the existence of a
supreme being or of supernatural powers or influences controlling one’s own, humanity’s, or all
nature’s destiny” (p.1918).
A collective approach to the study of religion would use or blend definitions so as to encompass
the broadest possible approach to understanding all of the world’s religions. However, designing world
religions courses with such a broad comprehensive treatment often creates a learning environment that
U sing N arrative C ase Studies 5
leads to surface as opposed to deep learning (Masuzawa, 2005). The consequence of such a
pedagogical approach is that the learner leaves the course with a simple fact-based understanding of
complex beliefs and values held by others. Further, such a simple or surface knowledge does not invite
the learner to change his or her own understandings about the beliefs and values held by others.
While educators agree on the need to develop courses that cultivate deep learning, the challenge
persists as to how to do so in a fast paced, technological age where the instructor has less opportunity to
interact personally with learners and draw out deep insights and meanings from the presented material.
As an instructor of asynchronous online world religions courses in the community college setting for
over nine years, I have discovered that a real challenge persists as to how to present an enormous
curricular subject such as world religions, often times in an abbreviated semester of 8 to 14 weeks,
without resorting to a fact-based, surface treatment of the material. As such, I have continually
experimented and sought out pedagogical devices that will lead the learner to draw deep and meaningful
understandings from the study of religion. When a learner leaves my course, it is my hope that the
person is able to make connections between the values and beliefs of others and his or her own values
and beliefs. I have sought to design a course in which each person’s view of the human condition is
altered and new meanings and ideas about the world have emerged.
One promising tool that appears to facilitate a deep learning experience is the narrative case
study. A narrative case study is a short account written for the sole purpose of leading learners to
understand specific curricular content objectives by examining the actions and dialogues of others. The
narrative blends fiction and non-fiction into a story that the learner analyzes after studying basic core
tenets of a religion or religious system. The purpose of this research was to examine how a narrative
case study in my on-line asynchronous world religions course affected learners’ understandings,
appreciation, and respect for the beliefs and values of others.
C urrent Issues in E ducation V ol. 13 N o. 2 6
Review of Supporting Scholarship
Four categories of ideas and information were central to this study. Although the major
philosophical underpinning of the study encompassed the implementation of deep learning in a
religious studies context, many significant strategies of learning were utilized as a means of facilitating
a deep learning experience for the study of Islam. This section explores deep learning as well as
narrative text processing, writing to learn, and case study instruction.
Deep Learning
For several years, many courses in higher education have been dominated by pedagogical
methods that reflect surface learning where facts and concepts are emphasized by the external demands
of testing, institutional goals, or society (Atherton, 2005). Instead of instilling wisdom in learners, this
approach encourages an artificial form of learning wherein the aim is to please teachers on various
short-lived assessments (Ramsden, 2003). Learners often are asked to demonstrate their knowledge of
disassociated facts and theories or memorize data about philosophies and principles without applying
them to individuals and real-world situations. This approach often results in learners obtaining a short-
lived knowledge of a very specific field of study, a curriculum that is shallow in its depth, and a cursory
view of meaningful, interdisciplinary connections (Lombardo, 2006).
A generative goal of education is to guide learners toward developing the necessary tools and
learning strategies needed to think deeply and productively about broad–based subjects, including
historical and social phenomena (Bransford, Brown, & Cocking, 2000; Pring, 2000). The intent is to
have learners move beyond simple recitations of facts and figures to a relevant knowledge where they
move outside of the basic realm of information to thinking about problems, analyzing issues, making
inferences, and relating various pieces of information for the purpose of drawing conclusions (Bigge &
Shermis, 1999; Joyce &Weil, 2000).
U sing N arrative C ase Studies 7
Designing a course with these objectives is to guide learners toward deep learning. Deep
learning forms a learner in such a way that he or she can apply theories to everyday practices and
behaviors (Atherton, 2005; Pring 2000). Deep learning is a “comprehensive understanding of a domain
of study” (Lombardo, 2006, p. 2). The goal is to have learners internalize new understandings and
directly apply these new thoughts and ideas to previous knowledge. Simply put, deep connections are
made between the new understanding and previously held ideas and beliefs (Atherton, 2005; Bransford
et al., 2000). When learners successfully engage in deep learning, they are self-reflecting. That is, they
are thinking about how they interpret events and ideas in their own life. By challenging learners to
engage in this form of thinking, the instructor helps learners ultimately create new understandings and
new operational knowledge (Lombardo, 2006; Pring, 2000).
Narrative Text Processing
Narrative texts represent the world by describing characters’ experiences during sequences of
events (Graesser, Golding, & Long, 1991). Research in cognitive psychology and reader-response
theory has shed light on the role of narrative texts in deep learning.
Cognitive psychology. Research in cognitive psychology has shown that narratives appeal to the
natural attributes of human memory (McCauley, 2000). Once learners begin to hear a story, they tend
to automatically search their long-term memory to locate a story that is similar (Shank, 1995). A level
of understanding develops while the listeners are engaged in the process of searching their own
memories and making connections to prior knowledge resonating from prior stories (Shank, 1995).
While they are searching for a familiar or related story in their memory, learners begin to apply
concepts to someone else’s story. By engaging in this extraction and construction process, learners
produce deeper and deeper levels of understanding (Shank, 1995).
C urrent Issues in E ducation V ol. 13 N o. 2 8
Research has suggested that engaging in story is an effective means of learning about the
customs and rules of other societies (Hsu, 2008). This learning process occurs as individuals
experience narrative that appeals to their emotions and capacity for empathy (Hsu, 2008). The degree
to which narrative influences others’ beliefs rests on the existence of prior knowledge and experience.
As learners process a narrative, on an unconscious level they apply theories and philosophies about the
beliefs and values of others to their own beliefs and values. During this process, they are beginning to
create new understandings about both their own beliefs and the beliefs and values of others. The more a
person relates to the life experience or emotions of the characters in the narrative, the greater their
immersion in a state Green calls “narrative transport” (as cited in Hsu, 2008, p.51). This purposeful
strategy of inviting learners to relate their own experiences to that of others is a form of deep
learning(Smith & Colby,2007)
Reader-response theory. Reader-response theory offers key insights into the experience that an
active reader or listener brings to a narrative (Karolides, 2000; Tompkins, 1980). According to reader-
response theorists, the reader does not sit by passively when reading text, but participates as an active
actor in a process of generating new meaning from the text. During reading, there is an engaging mutual
process that exists between the reader and the text.
According to Louise Rosenblatt (1978), “The relation between the text and the reader is not
linear. It is a situation, an event in a particular time and place in which each element conditions the
other” (p.16). As such, if learners enrolled in a world religions class are actively reading a narrative on
religion or a religious system, they are doing much more than seeking out clues and answers from the
printed material. The learners bring their own cultural and societal biases, including perceived religious
or spiritual beliefs, to the actions, ideas, and dialogues found in the text (Karolides, 2000). The
impressions brought about within the text in conjunction with the background provided by the reader at
U sing N arrative C ase Studies 9
a particular point in time lead to a new experience where a unique meaning is understood (Beach, 1994;
Karolides, 2000). This new meaning often creates new insights and understandings about the values and
beliefs of others. By bringing their emotional and intellectual engagement to the text, respondents create
a response that unknowingly is shaped by their own perceived identity with or distance from the
characters (Karolides, 2000).
Writing to Learn
When all goes well, writing, as a mode of learning, engages learners with content and activates
thinking (Emig, 2003). Writing can lead learners to new insights, new ideas, and new knowledge.
Although writing often is a mainstay of everyday communication and frequently is used pedagogically
for assessing the transmission of information, it can create opportunities for learners to grasp content
and analyze it critically. In commending the value of writing in order to learn, George Newell (2005)
claims that the “process of writing will somehow lead inevitably to a better understanding of
information gleaned from texts and from a teacher’s presentation” (p. 238).
The constructivist school of thought has influenced the writing to learn movement in education
(Newell, 2005). According to the constructivist view, which aligns with the cognitive psychology and
reader response theories of reading presented earlier, writers actively participate in the creation of
knowledge. Similar to readers who often “compare a speaker’s or character’s experience with their
personal experience” (Beach, 1994, p. 762), writers break down barriers between themselves and their
subjects and actively place themselves in the roles of others. When learners place themselves in the
roles of others, they are moving toward deep learning.
Case Study Instruction
Scholars have noted some general characteristics of effective case studies (Hiltz, Coppola,
Rotter, Turoff, & Benbunan-Fich, 2000). Effective case-studies tend to be authentic, ill-structured, and
C urrent Issues in E ducation V ol. 13 N o. 2 10
open-ended -- just like problems in real life (Bernard & Lundgren-Cayrol, 2001). Real-life problems,
as opposed to unlikely or implausible actions and dialogues, tend to engage learners (Vinaja &
Raisinghani, 2001). However, little research is available to guide pedagogues in the design and use of
on-line case studies in a world religions course devoted to deep learning.
As used in my pedagogy, a narrative case study is a short narrative written by the instructor for
the sole purpose of getting learners to understand specific curricular content objectives by examining
the actions and dialogues of others. Learners study the tenets of a specific religion or religious system
through various means, then they read the actions and dialogues of characters who embody these
tenets. The purpose in creating the narrative case study is to guide the learner toward a deep learning
experience where the learner does not simply accept the material at face value, but questions and
analyzes it. Here the learner contemplates the personal relevance of the material and the potential
applications of it. In an online setting, the learner is completing this activity without the benefit of a
face-to-face classroom environment where colleagues and an instructor would be able to probe and
offer immediate possible meanings. Since online learners are working independently on this
assignment, the question remains as to how a narrative case study in an on-line asynchronous world
religions course affects learners’ understandings, appreciation, and respect for the beliefs and values of
others.
Methods
The purpose of this research was to examine how a narrative case study in my on-line
asynchronous world religions course affected learners’ understandings, appreciation, and respect for
the beliefs and values of others. This research was conducted utilizing an action-research mixed-
methods methodology (Stringer, 2007).
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Setting
Learners participating in the research were enrolled in REL 243 (World Religions) at Rio
Salado College, a member of the Maricopa County (AZ) Community Colleges. Learners enroll in the
online course every two weeks. Once they are assigned an official start date, each learner receives a 15
week calendar that reflects when lessons should be completed and assignments submitted. Due to the
asynchronous nature of the class, the average learner is engaged only with the online material and does
not have an opportunity to process the content with peers. After assignments are submitted, they are
scored and returned by me within five calendar days.
The demographics of those who participated in the research study represented a traditional
range of online learners at Rio Salado College. Seven of the 10 participants were women. While four
participants ranged from 29-39 years of age, one was 42 and the remaining five were 18-28 years of
age. Eight of the participants resided in the greater Phoenix metropolitan area, while the remaining two
resided in Tucson and Florence, Arizona. One participant, who just completed a tour of duty in Iraq,
was in the Earmy University partnership with Rio Salado College, a program where active duty U.S.
Army personnel take online courses through Rio Salado College and other online colleges throughout
the country.
Although learners entered the course in two week intervals commencing on August 25, 2008,
all fifteen original research participants were presented with a due date calendar for assignments and a
due date calendar for completing the extra research study assignments. Assignments were collected at
various times during fall 2008 with all ten participants finishing the data collection pieces of the study
by January 5, 2009.
Action Steps
C urrent Issues in E ducation V ol. 13 N o. 2 12
World religions is an undergraduate survey course that is designed to expose learners to the
major developed and indigenous religions of the world. After examining indigenous religions, several
developed Asian Religions, and two other Abrahamic religions, learners are required to complete a unit
on Islam. The unit begins with the life of Islam’s founder, Mohammed, and ends with a discussion of
contemporary Muslim sects and practices. Learners read two chapters in a textbook, read an online
summary provided by me on the main tenets of Islam, completed two multiple choice quizzes, and
wrote a brief essay describing the Five of Pillars of Islam. The specific actions examined in this
asynchronous online world religions course consisted of two learning tasks. In addition to the above
assignments, participants produced a written analysis of a narrative case study, and then they
constructed a narrative case study.
Written analysis of a narrative case study. Each learner was invited to analyze a narrative case
study on Islam so as to stimulate deep learning (Appendix D). The procedure for analyzing a narrative
case study was to examine the actions and dialogues of the characters in the story so as to identify the
Five Pillars of Islam. When learners are analyzing a piece of information in this fashion and drawing
conclusions, they are engaging in deep learning. (Bigge & Shermis, 1999;Joyce & Weil, 2000). In their
written analysis, the learner was to specifically name the pillar, identify how it was represented by the
actions and dialogues of the characters, and show the direct correlation between the actions and
dialogues with the definitions and attributes of the pillars. For example, after reading the narrative case
study provided, a learner may have written in their analysis,” Sadia professed her faith with the creed or
Shahada when she stated, ‘O’merciful God, I know of your oneness and praise the name of Mohammed
your prophet.’” This statement would be appropriate because Shahada is the first pillar that is a
profession of faith. It also is the acceptance of this confession of faith and its faithful repetition that
U sing N arrative C ase Studies 13
constitute the first step to being a Muslim. The significance of the Shahada is the belief that the only
purpose of life is to serve and obey.
Construction of an original narrative case study. Under the theoretical umbrella of writing to
learn to stimulate deep learning, the participants were invited to construct their own original narrative
case studies. After they prepared a written analysis of the narrative case study provided, each learner
was asked to write his or her own narrative case study based on the Five Pillars of Islam using the same
technique of embedding the curricular content in the actions and dialogue of the characters (see
Appendix C). Learners were provided with the already analyzed narrative case study as a sample.
Although they were asked to submit the original narrative case study within five days of receipt of the
assignment, specific length or writing style were not included in the instructions so as to provide as
much creativity as possible with the writing process.
Writing a narrative case study allows the learner to apply content facts to sophisticated actions,
dialogues, and events, which is a form of deep learning (Smith & Colby, 2007). With analytic writing,
such as constructing a written narrative case study based on how characters live out their religious
beliefs, learners were prompted to engage in a deeper form of understanding. By producing their own
original narrative case study, a learner has the opportunity to participate in a “more lasting intellectual
representation of the content (that) seems to develop through an integration and reformulation of ideas”
(Newell, 2005, p. 240).
Data Sources
Data for this study came from surveys, the written analyses of a narrative case study, the written
original narrative case studies, and telephone interviews. The following describes each data source.
C urrent Issues in E ducation V ol. 13 N o. 2 14
Surveys. At the beginning of the unit, learners were asked to complete a survey that measured
their personal beliefs and attitudes about Islam (see Appendix B). The purpose of such a pre-
assignment survey was to capture an initial snapshot of the learners’ attitudes and provide quantitative
data on those attitudes that could be used for comparison (Johnson, 2002).
The pre-assignment survey included statements that were considered to be inaccurate
stereotypical beliefs about Islam. Using content analysis research, I noted and collected statements
from assignments and email correspondence over the past ten years of teaching courses with
curricular content on Islam(Fraenkel & Wallen, 2006) The survey incorporated five statements that
included beliefs or assumptions about Islam or the role of Islam in the lives of others. Beliefs about
violence, the role of women, tolerance for other religions, the worship of a singular Abrahamic god,
and the events on September 11, 2001 were poignantly and directly stated in survey prompts. Each
statement was accompanied by an open-ended question that allowed the participant to clarify why they
held such beliefs or values about Islam.
After they completed the pre-assignment survey and the written analysis of the narrative case
study assignment, learners were asked to complete a post-assignment survey designed to measure their
beliefs and values about Islam (see Appendix D & E). The post-assignment survey listed the identical
statements and questions about participants’ beliefs and attitudes about Islam, but it also included
open-ended questions about analyzing a narrative case study and constructing a written narrative case
study. The quantitative data on learners’ beliefs and attitudes about Islam collected from the post-
assignment survey were used for comparison with the pre-assignment survey. The qualitative data on
learners’ responses to analyzing a narrative case study and constructing a written narrative case study
were analyzed separately.
U sing N arrative C ase Studies 15
Written analysis of a narrative case study. Participants’ were given a narrative case study
written by the instructor to analyze as a learning task for this study’s action. This narrative case study
also served as a source of data. Once the appropriateness of the case study was determined, it was
given to learners to analyze. Because of the difference innate to what each learner brings to the
narrative case study, learners would draw different interpretations of presented religious practices and
values. Participants’ written analyses of the particular narrative case study on Islam used in this study
reflected their understandings, appreciation, and respect for the beliefs and values of others.
Constructed original narrative case study. Participants’ construction of an original written
narrative case study, which they completed as a learning task for this study’s action, also served as a
source of data. In the narrative case study that they constructed, learners represented in a concrete way
their understanding of the Five Pillars of Islam. This assignment required them to organize and
interpret in a very real and meaningful way the Five Pillars of Islam. As a data source, these
constructed narrative case studies reflected both the participants’ understandings and appreciation of
the Five Pillars and of Islam as a whole.
Interviews. Interviews enable learners to describe their interactions in detail and on their own
terms (Stringer, 2007). I used interviews (see Appendix F) to afford participants the opportunity to
describe their interactions with the case studies and to explore and share their beliefs and attitudes
about Islam.
The interviews were a blended approach of structured and informal (Franklin & Wallen, 2006).
The structured component of the interview helped to maintain consistency as the same questions were
asked in the same order (Franklin & Wallen, 2006; Johnson, 2002). By being consistent, I was able to
minimize the impact of variables that do not pertain to deep learning. Utilizing a computer audio
recording program allowed me to focus on learners’ responses and to develop immediate follow-up
C urrent Issues in E ducation V ol. 13 N o. 2 16
questions that represented individual understanding, beliefs, or attitudes about Islam and a learner’s
experience with the narrative case study.
During the semi-structured interview process, I posed questions that probed learners about their
experiences analyzing the narrative case study on Islam and creating an original narrative case study on
Islam. A special emphasis was placed on participants’ experiences that represented deep learning.
Analysis
The data consisted of 185 minutes of digital audio files, 36 pages of audio transcriptions, nine
written narrative case studies of 1-2 pages each, 35 pages of pre and post lesson surveys, and 13 pages
of analyses of the narrative case study.
Quantitative Analysis
Quantitative data aggregated from the pre- and post-assignment surveys were compared through
a repeated measures analysis of variance test (Fraenkel & Wallen, 2006; Olejnik & Algina, 2000). The
effect of time was significant, F(1, 9) = 21.87,
p < 0.001. As Table 1 shows, the post-assignment survey mean, 4.08, was statistically significantly
different than the pre-assignment survey mean, 2.98. The partial eta squared effect size, 0.71, is
extraordinarily large for a within-subject factor based on Cohen’s criteria (Olejnike & Aljina, 2000).
Table 1
Means Comparison for Survey (N = 10)
Pretest Posttest
M2- M1 p hp2
U sing N arrative C ase Studies 17
M 2.98 4.08
1.10
<.001
0.71
SD
95% CI
0.70
2.48 - 3.58
0.71
3.48 - 4.58
Note: Maximum score = 5
Qualitative Analysis
The qualitative data consisting of the written analyses of narrative case studies, open-ended questions
on the surveys, written original narrative case studies, and telephone interviews were analyzed with a content
analysis approach (Fraenkel & Wallen, 2006). Employing a grounded theory methodology (Fraenkel &
Wallen, 2006), each response was unitized and coded as individual “units of meaning” (Stringer, 2007, p. 98).
Units of meaning consisted of learner comments that indicated their understandings and appreciation of
the beliefs and values of others. In particular, units of meaning consisted of comments indicating deep learning
such as words, phrases, sentences, or ideas that reflected profound understanding about Islam or one’s beliefs,
understandings, or attitudes about Islam. The following deep learning indicators (Lombardo, 2006) were used
to focus the content analyses of the various qualitative data sources:
1. Comprehension and analytical understanding
2. Critical thinking
3. Holistic insight and interdisciplinary application
4. Self-reflection and self-awareness
5. Demonstration of application and value to life
C urrent Issues in E ducation V ol. 13 N o. 2 18
6. Expansion of consciousness
7. Open to growth
After categorizing the data by source (i.e., interview transcriptions, written analysis of the narrative
case study, written original narrative case studies and open-ended survey questions), I identified each
respondent in the data source and collated the sources accordingly. Each source was then analyzed in great
detail by using color highlighting pens to identify discreet units of meaning that pointed to deep learning or
beliefs and attitudes about Islam. As much as possible, the verbatim principle was employed to prevent an
insertion of my own views or interpretations of the data into the analysis (Stringer, 2007).
Each category was then labeled according to the various perspectives that participants shared during
the study. Categories and subcategories emerged as this process brought in units of meaning from all four
qualitative sources. Main categories that were generated included self-reflection and self-awareness,
application of theories to everyday practices and behaviors, comprehension and analytical understanding,
value to life, and connections between new understandings and previously held ideas and beliefs. A written
record was maintained of all categories, including those that may not have represented deep learning or
changes in beliefs and attitudes about Islam.
All relevant participants’ comments were analyzed for word choice. Participant verb choices, other
forms of the same word, and other words that were repetitively used by the participants were listed
individually for each participant along with the number of times they used the word. I then developed a grid
for words that were used by several participants. Coded on the grid were participants’ names, thirteen words
used by more than one participant, and the number of times each participant used the word. Words noted on
the grid included the following: 1) know/knowledge, 2) understand, 3) think/thought, 4) learned, 5)
different(ly), 6) real(ly), 7) appreciate/appreciation, 8) realized, 9) analyze/analytic. 10) comprehend, 11)
U sing N arrative C ase Studies 19
believe, 12) experience, 13) change. After detecting these patterns of word choice. I then merged the themes
into triangulated, data-based assertions regarding how a narrative case study in my on-line asynchronous world
religions course affected learners’ understandings, appreciation, and respect for the beliefs and values of
others.
Results
My analysis of the data collected during this action research led to two assertions. The assertions are
(a) learners demonstrated changes in their beliefs and attitudes about Islam and (b) learners experienced
different ways of thinking.
Assertion #1: Learners Demonstrated Changes in Their Beliefs and Attitudes about Islam
Data collected in this study revealed that learners generally demonstrated changes in their beliefs and
attitudes about Islam. Learners were observed to engage in a process of changing their beliefs and attitudes
and, after doing so, ascribing new meaning to the knowledge they acquired. The survey scores revealed a
significant change in overall belief about Islam, and the qualitative data revealed the process of change for the
learners.
Prior to the lesson, learners held pejorative viewpoints about Islam that correlated Islam with
intolerance, violence, oppression of women, and terrorism. Specific changes that I noted involved learners
demonstrating a new understanding and appreciation of the faith itself, devoid of the cultural stereotypes listed
above. Learners demonstrated an understanding and appreciation of the Pillars of Islam in a manner that was
self-reflective and personal. Prior to the unit of study, learners ascribed pejorative views to Islam, but after the
unit of study learners reflected an appreciation of the Pillars of Islam to the extent that they saw the pillars
containing some elements that were similar to their own faith experience. In particular, participants
demonstrated changes when they (a) expressed new understandings of Islam as framed through self reflection,
C urrent Issues in E ducation V ol. 13 N o. 2 20
(b) compared Islam to a personal prayer life, (c) reflected new appreciations of the Islamic faith, and (d)
recognized stereotypes about Islam.
Expressed new understandings of Islam as framed through self reflection. After analyzing the narrative
case study on the Five Pillars of Islam, several learners made connections between their own religious beliefs
and those of Muslims. When learners engaged in such comparisons, they demonstrated active self-reflection.
To illustrate, one respondent commented, “I do believe that they are a lot like me. My religion is different from
them, but I believe they have a lot of similarities I believe in”(rd\ sur)1. Other learners were even more specific
about the comparisons between their own religious convictions and those of Muslims. Allison stated, “It just
caused me to pause and think about how…how very different Islam is from, my Christian faith in terms of
how much is required. I don’t think anyone in my church or denomination is going to hold it over my head if I
make it to the Holy Land or not” (as\int).
Statements by other participants, although brief, also pointed to active self-reflection. Chuck stated,
“the Koran is like the Bible” (cs\int), and later said, “I see from their side instead of just our side” (cs\int). The
reflection was very introspective for Rebecca, who stated, “I do believe they are people like me” (rd\int).
Another learner’s comments not only echoed personal reflection, but also contained the reflections of a friend,
with whom the learner dialogued on her own volition.
I am Catholic and I realize through their religion, it’s very similar in that they put God first…you just realize
that they’re more like us, a different culture we don’t know. After reading the narrative and learning about the
Five Pillars, my opinion was pretty much changed. My best friend, she’s Catholic too, [she] was like wow I
didn’t realize that’s how similar these religions were. (eo/int)
1 Parenthetical information specifies data-based support for the assertion. The first letter string identifies the pseudonym for
the participant. The second letter string identifies the data source (int = interview; sur = survey; oncs = original narrative
case study).
U sing N arrative C ase Studies 21
Significantly, the deep learning principle of self- reflection was articulated by every research participant,
including one who had analyzed the narrative case study but had not written her own narrative.
Compared Islam to a personal prayer life. In demonstrating a comparison to one’s own devotional life,
some learners focused on prayer. They commonly associated their own relationship with praying to a
monotheistic god who was the same god of a Muslim. One respondent stated, “When you hear that they pray 5
to 8 times a day, you think wow, that’s a lot in the [day] okay, I pray before bed, and other times, so it’s not so
different” (tw\int). At first this learner was clearly conscious of the number of times a Muslim may pray, but
by relating those actions to her own life, she came to draw a comparison that emphasized the similarity to her
own prayer life.
Reflected new appreciations of the Islamic faith. In the interviews, learners reflected an appreciation of
some specific aspect of Islamic faith independent of comparing it to their own religious beliefs. One learner
commented, “I am exposed to a lot of Protestants and Judaism, where I grew up. Even those religions
…people (are) very ritualistic…I saw in this Islam faith not just ritualism but whole-heartedness(ca\int).
Another respondent focused on the structure of daily religious life for Muslims. He stated, “Praying five times
a day…they really take that to heart, so I think that’s definitely a very positive thing for them”(ck\ sur).
Another learner was not specific in his appreciation of Islam, but did gain appreciation of the faith that affected
his personal life. He stated, “I have some friends that are Muslim too so I guess it kind of makes me
understand or appreciate them a little bit more and some of the things that they have to do on a daily basis
(mm\ sur).
In constructing an original narrative case study, the participants reflected an appreciation of Islam in
their representations of some of the pillars. In their characterizations, several learners reflected excitement over
the pilgrimage to Mecca. Theresa’s character, Heba, states, “I know I am just so excited because of our trip to
Mecca next week” (tg\oncs). Another learner created a character, Prathan, who “enjoys the peace that comes
C urrent Issues in E ducation V ol. 13 N o. 2 22
with consistent submission to Allah and his will” (as\oncs). Other learners depicted characters who were
pleased to give alms. Mercy wrote, “Amir went to bed feeling very excited about the next day when he would
give the money he set aside and the money his family had given him to the Muslim family that was having
difficulty” (mm\oncs). Another learner reflected a character who “enjoys his time of prayer with his family”
(ca\oncs). Rebecca writes of a character, Shillan, who has cancer but who longs to be “well for the fasting
month of Ramadan” (rd\oncs). Most of the constructed narratives reflected an affirming depiction of at least
one pillar of Islam.
Recognized stereotypes about Islam. Toward the end of the telephone interviews, I provided the
respondents with a quote from a nationally recognized radio broadcaster. During the broadcast, the radio
commentator linked the Muslim hijackers who attacked the United States on September 11, 2001 to a current
group of Muslim inmates in a British prison who requested that the toilets in their restroom be turned around
so that they were not using the facility while facing Mecca, a sacred place. The broadcaster implied that all
Muslims were terrorists who deserved no special treatment. The purpose of my prompt was to determine if the
participants could easily recognize this stereotype about Islam.
In all cases, the respondents stated that the radio broadcaster’s comments reflected a strong religious
stereotype about Islam. One respondent stated, “I think it is based on ignorance, and probably a lack of
knowledge, and personal…inactions or convictions in their own lives to generate a comment on that”(mm/int).
Another learner ascribed a nefarious motive to the radio broadcaster’s comment, stating that, “That’s a shallow
comment because it had nothing to do with the first part…He was trying to take one story personally, a
horrible comment, I think he’s trying to build a case against Islam by making additional comments, and by
tying it in with a different story”(ca/int).
The ability to recognize Islamic stereotypes extended beyond the interview prompt. In responding to
one open-ended survey question, one participant commented, “It [the narrative case study] put the life of a
U sing N arrative C ase Studies 23
regular Muslim family in perspective so I can relate to them in the fact that they are people too instead of Satan
in human form which many Americans think about Muslims”(bj/ sur).
Assertion #2: Learners Experienced Different Ways of Thinking
The majority of respondents stated that they experienced different ways of thinking by analyzing and
responding to the narrative case study. Nine of 10 respondents used the word, “different,” or the phrase,
“different way of thinking,” in both their survey responses and telephone interviews. These different ways of
thinking represented a deeper sense of understanding of content, in this case the Five Pillars of Islam.
Overall, different ways of thinking led to new insights and understandings. During her interview, Kay
stated,
When I first went into this class, to be honest with you, I was probably ignorant about the culture and what
they believe in [Islam]. They just don’t necessarily believe in hating Americans or blowing up the United
States…When you read the narrative you find what’s important to them, giving back…After reading the
narrative and learning about the Five Pillars, my opinion pretty much changed. (ko\int)
Michael also reported that the narrative case study prompted different ways of thinking. He stated, “It
[narrative case study] definitely taught me a lot of new things, a lot of information, and opened my eyes up
into different understandings of religion, cultures, to see how some similarities are in my beliefs altogether
different”(mi\ sur). The different ways of thinking that participants experienced occurred when they (a)
created mental images, (b) understood comprehensively and analytically, (c) reflected understandings in
constructing an original narrative, (d) applied content to real-life, and (e) enjoyed analyzing the case.
Created mental images. Many learners were aided in their analysis of the narrative and their
understanding of the content by creating pictures or images in their minds of what was occurring with the
characters. Allison stated, “I understand the characters, they have a name and you’re picturing them. When
you read a case study you’re kind of picturing them walking in the busy streets…In time, it just becomes a
C urrent Issues in E ducation V ol. 13 N o. 2 24
little more real than simply reading an academic text” (as\int). Another respondent went beyond creating a
mental image of the story and inserted herself into the narrative, as this comment shows, “It was really
interesting to try and image myself or someone else I know in that situation” (mm\int). Other learners related a
sense that the narrative was a “real world experience” for them (as\int) or that it gave them a “vivid
understanding of what or how…[Muslim] people conduct some of their daily living” (mm\int).
Understood comprehensively and analytically. Analyzing the narrative case study on the Five Pillars of
Islam led learners to demonstrate a comprehensive and analytical understanding of the content. Mercy stated,
“I learned differently. I can remember each pillar right off the top of my head just by thinking about the
narrative.”(int.) On a survey prompt, Kay revealed that she had to “think in a different way. [I] had to become
more analytical.”(sur.)
Reading about the lives of others created a much deeper level of knowledge. Learners applied the basic
content to real situations, a mainstay of deep learning. For example, Sherry stated, “It kind of forced me to go
to another level of what they (pillars) are…to comprehend them more in a(n) application…it kind of brought in
my thinking on it rather than here’s the topic and learning about it, a place of actually having to incorporate it
into a different way of thinking.” (int.)
Reflected understandings in constructing an original narrative. Although many learners stated that
constructing an original narrative case study was challenging and difficult, the original narrative case studies
constructed by the learners revealed a thorough understanding of the Five Pillars of Islam and their application
to the daily life of a Muslim. Every learner represented each pillar accurately and in such a manner that
revealed a very complex and deep understanding of the practice of the religious concepts. For example, when
explaining the Pillar of Salat, or daily prayer, learners not only depicted a character praying, but they referred
to characters praying a number of times per day in a meaningful and reverent way that reflected praise and
submission. Allison wrote about her character, “Although he felt tired from staying up too late the previous
U sing N arrative C ase Studies 25
night, he would never consider skipping the 1st prayer of the day” (as\oncs). Rather than simply mention that a
character is praying, the writer here refers to the challenges of everyday life and the centrality of prayer in that
life. This reflects a deep level of understanding of the pillar as the learner has applied the principle to her own
creation.
Another learner depicted the Hajj as a very meaningful experience for one of his characters. When
describing the Hajj, the annual pilgrimage to Mecca, Charles’ character not only plans the trip with his spouse
and children, but states that, “[it will be] time spent at the Ka’ba with other members of the same faith. It will
be refreshing for the soul, mind, and body” (ck\oncs). Again, the learner is writing about a piece of content in
such a way that reveals depth and holistic insight about the Hajj rather than simply articulating that it is the
annual trip to Mecca.
Applied content to real life. Participants frequently applied case contents to real life. Mercy stated
during her interview, “It makes you think of things in real life, you can actually put yourself in that position as
someone really living at that moment”(mm\int). This notion of putting oneself in an actual situation was a
recurring theme.
Learners applied contents to real life in concrete terms. The words “real” or “reality” were used by
respondents over 200 times. For instance, Allison stated, “We got a chance to actually think of religion in
people’s lives in an everyday sense, in a very practical sense. It was enjoyable. It was a real world experience”
(as\int).
The process of analyzing the actions and dialogues in the narrative case study led many learners to a
deep knowledge of Islam and its role in everyday life. Mercy said, “It (the narrative case study) made me think
about how I would act if I were a Muslim” (mm\int). Another participant stated,
C urrent Issues in E ducation V ol. 13 N o. 2 26
I felt the story was a reflection on how you would go about your daily life, through your eyes what would
constitute a day of someone who adopts these religions and practices them…it just made me appreciate
actually learning about religion. It made me appreciate how focused they are on religion. (mm\ int)
Enjoyed analyzing the case. Each respondent described the experience of analyzing the narrative case
study as enjoyable. Allison stated, “I enjoyed the case study. I looked forward to reading paragraph after
paragraph about the characters and how their faith was part of their daily life” (as\int). Other learners used
terminology such as “enjoyed,” “fantastic,” “really good,” “interesting,” and “fascinating” when describing
the process of analyzing the narrative. In response to an open-ended survey question, Jane stated, “I have
learned a lot. I don’t get to associate with many people from other religions and found it fascinating” (jg\sur).
Limitations
This study is limited by the nature of how participants were recruited into the study. Participation was
solely voluntary. Since there was not a reward or incentive to participate in the study, any social desirability
on the part of learners to please the instructor was mitigated. As an online, asynchronous, general prerequisite
course, I did not have a long term relationship with learners. This action research was intended to address the
impact of a narrative case study on learners enrolled in this specific course and was not designed to address
personal change in belief in the long term.
Conclusion
Discussion
As an instructor of World Religions, I have noted that students bring to the study of Islam stereotypes
and pejorative views of Muslims’ practices and beliefs. Many views have been shaped by the events of
September 11, 2001, the wars in Iraq and Afghanistan, and the continual conflict among Arabs and Israelis
over the future of Palestine. A survey of learners’ perceptions of certain aspects of Islam conducted prior to the
unit of study on Islam revealed that these learners did, indeed, hold stereotypical views of Islam. The purpose
U sing N arrative C ase Studies 27
of this research was to examine how a narrative case study in my on-line asynchronous world religions course
affected learners’ understandings, appreciation, and respect for the beliefs and values of others. To stimulate
deep learning so as to facilitate change within the learner, participants were asked to identify the Five Pillars of
Islam within a narrative case study and to generate their own written narrative case study illustrating the Five
Pillars of Islam. The data collected in this action research demonstrated that change took place among learner’s
beliefs and attitudes about Islam.
My surprise in this study was the means by which new understandings of Islam occurred; namely, they
occurred through the lens of the participants’ own religious lens. Learners made comparisons and contrasting
statements about the Five Pillars of Islam as it related to their own religious practices and spiritual beliefs. At
times during the interview, participants appeared to be more focused on what they learned about themselves as
opposed to what they learned about Islam. In a secular world religions course, this method for change in
meaning would not be something that would be an expectation for learners.
As a teacher of religious studies, I acknowledge that a person’s spiritual or religious practices will
certainly enter into the course and its outcomes; however, it is not the intent to ask learners in a secular world
religions course to analyze their own faith-based perspective. Nevertheless, the study revealed that my
learners’ new understandings of Islam were engendered by their framing of meaning through their own
personal faith-based convictions and practices. I inferred from their statements that the majority of the learners
held Christian beliefs.
A religious lens may also be reflected in the culminating assignment of constructing a narrative case
study. In their written original narrative case studies, learners tended to focus more on one aspect of the Five
Pillars, that being either Zakat (almsgiving) or Salat (daily prayer). Both of these pillars have similar
expressions in the other Abrahamic faiths of Christianity and Judaism. These faiths affirm also the private and
C urrent Issues in E ducation V ol. 13 N o. 2 28
communal role of prayer and the sacrificial nature of almsgiving. It was interesting to note that the one pillar
that finds less similarity with these faiths, that of the Shahada, was depicted less in the constructed narratives.
The Shahada, or profession of faith, is a requirement for all Muslims. In one form or another, Muslims
proclaim that there is no God but Allah, and Muhammad is the prophet of Allah. Although the Shahada was
mentioned in the constructed narrative case studies and was identified in the analysis of a narrative case study,
learners included little explanation or expansive detail with this pillar. Most practicing Christians or Jews, for
example, probably would easily see a connection between their own faith and the Muslim practices of
almsgiving, prayer, pilgrimage and fasting. The creed, however, would not be a daily practice, but would
appear in text or in a specific liturgical practice. This focus on familiar practices may correspond with my early
assertion that learners were continually comparing their own religious beliefs and practices with those of
Muslims.
Although learners on the whole found it difficult to construct an original narrative, they were able to
objectify their new understanding of the Five Pillars of Islam into a concrete story. The characters in the
narratives reflected in word and deed a positive disposition toward the Pillars. In some cases, the tenets were
depicted in an idyllic way with characters attributing great meaning and significance to them. In addition, the
women in the narrative were depicted as thoughtful and faithful women and were treated well by the male
characters of the story. This depiction of characters contrasts with findings from the initial pre-assignment
survey that reflected learners’ beliefs of women being treated poorly in Islam.
Implications for Practice
There is no typical on-line learner of today. Rather, the strong diversity of on-line enrollees affirms the
need for different learning experiences that reach more learners. Assignments that are meaningful to more
learners and that appeal to a diversity of learners are in high demand. By continuing to design narrative case
studies and invite learners to construct their own narrative case studies, I plan to not only facilitate new
U sing N arrative C ase Studies 29
understandings for my diverse learners, but also to offer them an enjoyable experience. For educators who
wish to stimulate deep learning under the same conditions as this study, it is reasonable to assume that utilizing
teacher generated narrative case studies and inviting learners to write their own narrative case studies would
indeed offer a pedagogical platform for new understandings and new insights.
Closing Word
A very promising finding of this study was that learners processed their thoughts about the written case
study analysis and constructing a written narrative case study with others. Several respondents indicated that
they spoke with their families, intimates, and peers in other classes about Muslim beliefs and practices. In fact,
one respondent mentioned that she sought out an old friend from previous employment who is Muslim to
discuss the assignments. As an educator, it is always a point to relish when learners take experiences outside
the confines of a course and are open to the views of others.
C urrent Issues in E ducation V ol. 13 N o. 2 30
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U sing N arrative C ase Studies 33
APPENDIX A
PRE-ASSIGNMENT SURVEY
1. Pre-Survey of Beliefs and Attitudes about Islam
Please match your response to each comment below with the scale provided
Scale: 1-5: 5 =Absolutely True, 4=Likely True, 3=Neither True/False, 2=Somewhat False,
1=Absolutely False
Muslims practice a religion that supports or condones violence.
The God to whom Muslims pray and worship is the same as the god worshipped by Christians and
Jews.
Muslims are to blame for the attacks against the United States on September 11, 2001.
Women are treated very poorly if not disrespectfully in Islam.
Muslims are intolerant of other religions.
For the following five questions, please reflect on your rating of the items above. Why did you choose
the rating that you did for each question.
2. Why did you choose the rating you did for "Muslims practice a religion that supports or condones
violence."
3. Why did you choose the rating you did for "The God to whom Muslims pray and worship is the
C urrent Issues in E ducation V ol. 13 N o. 2 34
same as the god worshipped by Christians and Jews."
4. Why did you choose the rating you did for "Muslims are to blame for the attacks against the United
States on September 11, 2001.”
5. Why did you choose the rating you did for "Women are treated very poorly if not disrespectfully in
Islam”
6. Why did you choose the rating you did for "Muslims are intolerant of other religions.”
7. Gender: 1. Female 2. Male
8. Age: A)18-22 b) 23-28, c) 29-39 d) 40-45 e) 46 or older
9. How many courses have you completed that have contained content about Islam?
a) 1 b)2 c)3 d)4 5)5 or more
10. How many years of post secondary education have you completed?
a)1 b)2 c)3 d)4 5)5 or more
APPENDIX B
STUDENT GUIDE FOR PRODUCTION OF A CASE STUDY
World Religions (REL 243)
Directions: Write a narrative case study based on the Five Pillars of Islam using the technique of
embedding the curricular content in the actions and dialogue of the characters. The narrative case
study that you analyzed prior to this assignment serves as one example of the construction of narrative
case study designed for the study of a particular religion or religious tenant.
Please be certain that your narrative case study contains the following components:
1. Narrative contains the Five Pillars of Islam
2. Narrative reflects a direct correlation between the action and conversations of the characters
and the Five Pillars of Islam.
3. Narrative is sufficiently broad in scope to develop the concepts for understanding.
Guidelines for presentation and submission of narrative case study:
1. Writer uses clear, direct, easily understood language.
2. Proofread and invite peer readers to check for grammatical, spelling or typographical errors.
C urrent Issues in E ducation V ol. 13 N o. 2 36
3. Presentation is double-spaced typed, attractive and has appropriate headings.
U sing N arrative C ase Studies 37
APPENDIX C
WRITTEN ANALYSIS OF A CASE STUDY
Case Study on the Five Pillars of Islam
REL 243
World Religions
Assignment: Case Study Analysis on the Five Pillars of Islam:
• Directions: Once you have completed the essay assignment on Islam, please read the attached
narrative case study very carefully. Analyze the case study to determine which Pillars of Islam
are represented in the characters’ actions and conversations. Be certain to show the direct
correlation between the action and content of the conversation with the definition or attributes of
each Pillar.
“O’Merciful God, I know of your oneness and praise the name of Mohammed your prophet.” Sadia
was able to make her profession of faith this morning as she does every morning, but for some strange
reason, she felt that this day would not be ordinary. After helping her husband and older children get
off to work and school, she grabbed her two little ones and fled quickly out the door. Sadia was rushing
to the market this morning, because she needed to get back to the Mosque by noon. She is never late to
the Mosque on Friday and wants to show her children that we can rush through the vegetable stand but
C urrent Issues in E ducation V ol. 13 N o. 2 38
not through their relationship with Allah. Her youngest, Abduallah hears the familiar cry of the
vegetable vendor, “...closing in ten minutes....” Oh my, says Sadia nervously, we will have to eat
leftovers tonight..." Sadia quickly dashes down the narrow street to her family’s mosque. A nice
surprise awaits as her husband greets her in front of the mosque. “Why are you here today? Sadia
asks. Her husband, Ahmet, smiles and says I have a surprise for you, but I will have to tell you later,
after prayers.
Ahmet was so eager to tell Sadia that he had received a bonus at work and that he could now take her
and her sister on the annual trip to Mecca. He knew how eagerly Sadia wanted to visit Mecca, but they
never seemed able to come-up with the necessary funds. During the Imam’s talk, Ahmet was trying to
think of a way to tell Sadia about his bonus and the trip when all of a sudden, some very anxious news
came from the Imam. It seemed that a terrible earthquake had struck Pakistan; the Red Crescent
Society was asking for alms to build shelters and provide food and water for those who were suffering.
Ahmet became troubled and began to question whether his bonus should go for alms or for his family’s
pilgrimage to Mecca.
After noontime prayers, Sadia went home with the little ones as Ahmet returned to work. During the
afternoon, Sadia was very excited about the surprise that awaited her at dinner. Meanwhile, Ahmet
was listening to everyone at work talk about the devastation in Pakistan and was watching images of
people in great need on the Al-Jazera news network all afternoon. He decided that giving alms was
going to have to take precedence over the trip to Mecca with Sadia.
U sing N arrative C ase Studies 39
Sadia’s oldest son Tazik arrived home from school as he always does. Running into the house, Tazik
threw his books on the kitchen table, kissed his mother on the cheek, and grabbed his soccer ball.
“Wait,” shouted his mother. “Your father has a surprise for us tonight. Please put the ball away and
stay inside awhile.” Tazik began to whine about his plight and begged his mother to let him go to the
field with the others, but Sadia reminded him that he needs to be with his family just like when they
break the fast together during the holy month.
Ahmet came inside and his wife was waiting for him. She and the children were very excited. Ahmet
told her that there would be no surprise because of the day’s news. He quickly and quietly explained
that he had received a bonus at work and wanted to take her and her sister to Mecca this year, but the
disaster in Pakistan produced so much devastation and suffering that he heard the call of the Imam
today and decided that his bonus would have to go to those in need. Sadia began to cry. Ahmet was so
upset that he had disappointed his wife that he begged her to stop. Sadia composed herself and told her
husband that she was crying not because of the disappointment of not going to Mecca, but because of
how caring and loving her husband was and that he roll-modeled for her what it meant to follow the
will of Allah.
APPENDIX D
POST-ASSIGNMENT SURVEY
1. Post-Survey of Beliefs and Attitudes about Islam
Please match your response to each comment below with the scale provided
Scale: 1-5: 5 =Absolutely True, 4=Likely True, 3=Neither True/False, 2=Somewhat False,
1=Absolutely False
Muslims practice a religion that supports or condones violence.
The God to whom Muslims pray and worship is the same as the god worshipped by Christians and
Jews.
Muslims are to blame for the attacks against the United States on September 11, 2001.
Women are treated very poorly if not disrespectfully in Islam.
Muslims are intolerant of other religions.
For the following five questions, please reflect on your rating of the items above. Why did you
choose the rating that you did for each question.
2. Why did you choose the rating you did for "Muslims practice a religion that supports or
condones violence."
3. Why did you choose the rating you did for "The God to whom Muslims pray and worship is the
U sing N arrative C ase Studies 41
same as the god worshipped by Christians and Jews."
4. Why did you choose the rating you did for "Muslims are to blame for the attacks against the
United States on September 11, 2001.”
5. Why did you choose the rating you did for "Women are treated very poorly if not disrespectfully in
Islam”
6. Why did you choose the rating you did for "Muslims are intolerant of other religions.”
7. Have you ever analyzed a narrative case study for a college course before?
A) Yes
B) No
8. How would you describe the learning experience of analyzing a narrative case study?
A) Very useful or interesting
B) Interesting or useful
C) Somewhat interesting or useful
D) Neither interesting or useful
E) Definitely not interesting or useful
Please describe what the learning experience meant to you.
C urrent Issues in E ducation V ol. 13 N o. 2 42
9. If you completed the case study assignment, how many hours did you devote to this
assignment from beginning to end?
A) 1-3 B) 4-6 C) 7-9 D) 10 or more
10. Did you find value in creating your own narrative case study on Islam?
A) Yes B) No C) Did not complete the assignment
Please describe your experience with creating a narrative case study.
APPENDIX E
INTERVIEW QUESTIONS
Sample Interview Questions:
1. What was your overall experience with the narrative case study assignment?
2. Do you believe that completing the case study aided your understanding of the basic
components of Islam?
U sing N arrative Studies 43
3. Do you recall how the following Pillars of Islam were present in the narrative case study:
Shahada (creed), Salat (prayer), Zakat (almsgiving), Ramadan (fasting period), Hajj
(pilgrimage)?
4. After completing the case study, do you feel that you have changed your views of Islam?
5. Did you find value or personal meaning in creating your own narrative case study on the
basic religious tenants of Islam? If so, why? If not, why not?
6. After writing your own narrative case study on Islam, did any of your preexisting beliefs
or attitudes change about Islam?
7. Prompt for telephone interview:
Recently, it was reported in the news that a British prison changed the
direction of its toilets to accommodate religious Muslim inmates who
are forbidden to face or turn their backs on their direction of prayer,
which must be directed toward Mecca, while using the bathroom. When
hearing this news report, Rush Limbaugh responded on his national radio
program, "What do they do on an airplane? Go to the cockpit and say, 'I
got some box cutters, and if you don't turn this airplane 45 degrees
for the next two minutes, I'm going to hijack you?
C urrent Issues in E ducation V ol. 13 N o. 2 44
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